Who wrote the Book of Psalms? Who wrote the book of Psalms? Submit questions - New Articles The Psalms, the greatest collections of songs , prayers and poetry ever put together, is one of the most fascinating and powerful sections of God's word . It is the largest book in the entire Bible. The New Testament quotes it more than 75 times. The epistle to the Romans, written by the Apostle Paul , quotes or references it more than fourteen times. The book of Psalms not only contains the shortest and longest chapters of Scripture, but also the very CENTER of the Bible . This verse offers a concise but profound bit of wisdom that should be the hallmark of a true Christian's life. "It is better to trust in the LORD than to put confidence in man." (Psalm 118:8, Holy Bible in Its Original Order - A Faithful Version) 150 songs comprise this book. Many of these are prophetic in nature. Jesus told his disciples after his resurrection that what happened to him MUST have occurred, in part, because of what was written in the Psalms (Luke 24:44). Psalm writers Did King David write all of the Psalms? No.

He is, however, the most prolific writer of songs found in the Bible. David , who lived from 1040 to 970 B.C., wrote roughly 80 songs in this Biblical section. Other writers include Moses , Heman the Ezrahite, Ethan the Ezrahite, Solomon , Asaph, and the sons of Korah. Several of them do not come with any credit. The original structure No overt structure of the Psalms, other than numbering them, exists in almost all modern Bible translations. In the original Hebrew manuscripts, however, there are five major sections of the book. Section (or book) 1 contains Psalm 1 to 41, Section 2 has songs 42 to 72, Section 3 has songs 73 to 89, Section 4 contains songs 90 to 106 and Section 5 has 107 to 150. Map showing location of New Testament Events Overview Understanding the overall characteristics of this section of the Bible can help us fully appreciate what they say and teach. The purpose of many of the songs is public worship in Israel's temple, although some are more suited for private devotion.

They all, however, ultimately lead people to worship the true God. They were a part of Israel's daily life. The Bible records a number of times when the people spontaneously responded to God with a Psalm of praise. They passionately record a person's response to God given their situation and circumstances at the time. Some songs cry out to God during a trial and others seek his intervention in their (and others) affairs. Some focus on God's blessings or curses, while others sing his praises and thank him for what he has done. Prophecy division A prophetic theme exists within the five-folder original structure of the Psalms. Section 1 (1 to 41) refers to the Passover , the beginning of Israel as a nation, and the start of the New Testament plan of salvation centering around Jesus. Section 2 (42 to 72) shows Israel as a single body in the land of Israel and pictures the creation of the New Testament Church . Section 3 (73 to 89) describes the destruction of Jerusalem and the Temple. In many ways, this section parallels the prophecies of the coming Great Tribulation .

Section 4 (90 to 106) revolves around the Millennial reign of Christ and shows Israel re-gathered after their ruin. Section 5 (107 to 150) pictures a time when Judah (all Israel) shall again be delivered as they were in the time of Esther. The Psalms also offer prophecies centered on Jesus Christ . They predict his birth (104:4), Deity (45:6), ministry (69:9), rejection (118:22), betrayal (41:9), his crucifixion and the words he would speak (22), resurrection (2 and 16), ascension into heaven (68:18) and everlasting reign (102:26). Categories of Songs There are numerous ways in which to divide the book of Psalms other than by section. An example of one such division is below. ROYAL songs concern the spiritual role of kings in the worship of God. They emphasize his role as Creator, Savior, etc. Psalm 20 and 21 are in this category.

REPENTANT songs are those in which the composer confesses their sins to the Lord and asks for forgiveness. Psalm 51 is a very good example of this type of song. Songs of WISDOM or TEACHING focus on the contrast between both the righteous and the wicked and God's blessings and curses. Psalm 1 is in this category. PRAISE songs center on worshipping and thanking God for all He is and does. Psalm 19, 29, 33, 146 to 150, and others are in this category. Songs of ASCENTS or DEGREES are for those approaching the Temple in Jerusalem . Psalm 120 to 134 are of this type. LAMENTING songs, the largest category, complain or plea to God for help in times of distress. Psalm 3 to 5, 22, 79, 80, and others are of this type. Those who wrote the book of Psalms created songs that run the gamut of human emotion from cries for help while suffering in a severe trial to exalting God's nam e and praising him for his many wonderful works.

It is a part of the Bible worthy to be read, studied and sung again and again. Additional Study Materials Psalms: 150 songs and poems to God | Overview Bible Psalms: 150 songs and poems to God Click to see icons for every book of the Bible. Authors: Various Length: 150 psalms Genre: Poetry Theme verse: “How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the LORD, And in His law he meditates day and night.” (Ps 1:1–2) Summary of Psalms Psalms is a collection of 150 poems written over hundreds of years. Many were originally put to music, and used in the Jewish temples to praise the Lord. It all begins with an invitation: How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the LORD, And in His law he meditates day and night.

(Ps 1:1–2) The man who meditates on the Law of the Lord will be blessed, and by contrast, the wicked will perish (Ps 1:6). Why? Because God is King, and His Messiah will one day rule1. Psalms has it all. History, poetry, prayer, song, chant, prophecy—Psalms runs the gamut when it comes to the kind of content covered in the Bible. The Psalms address every major Old Testament event: Creation The Babylonian captivity The return to Jerusalem Psalms takes us through the spectrum of human experience, and shows us that no matter what we go through, there is a God who listens to those who call on Him. He walks beside us, goes before us, encamps around us, reigns above us, and dwells among us. He is God, and we should praise Him. The authors of Psalms Psalms has more authors than any other book of the Bible , by far. Psalms credits five individual authors and two families ( who wrote psalms over the centuries). Many psalms are still not attributed to any authors today.

Here’s the spread: David: 73 psalms (The Septuagint and Latin Vulgate credit a few more to him.2) Half of Psalms was written by King David at various points in his life—and not all of them were good times. David’s psalms show how a man of God prays during times of hardship, loss, joy, and guilt. Asaph (the family): 12 psalms This family was ordained by David to lead the people in worship, and was recommissioned when Nehemiah rebuilt Jerusalem (1 Ch 25:1; Neh 7:44; 12:46–47). The sons of Korah: 11 psalms Back in the book of Numbers , a man named Korah rebelled against Moses and Aaron—and God caused the earth to swallow him up. His sons survived, though (Nu 26:11), and continued to serve in the house of the Lord. They share one psalm (Ps 88) with the wise man Heman.

Solomon: two psalms Solomon is better known for his work in Proverbs , Ecclesiastes , and Song of Solomon , but he also contributes a few lines to Psalms. Moses: one psalm. In addition to writing Genesis , Exodus , Leviticus , Numbers , and Deuteronomy , Moses also wrote the ninetieth psalm (Ps 90). Ethan the Ezrahite: one psalm We don’t know much about Ethan, except that he was very wise, and Solomon was wiser (1 Ki 4:31). Sorry, Ethan. The remaining 50 psalms aren’t credited to any one author. The structure of Psalms Psalms is really five smaller books in one. And since each of these smaller books is an anthology, there’s really not a single narrative to follow throughout the book; however, there are a few things we can learn from the book’s structure: Book One (Ps 1–41) is mostly written by David, and focuses on God’s ability to deliver those who fear Him. We see David pour out his heart to God, beg for protection, and ask for help against his enemies.

Of all the books, this is the most personal, and has the feel of a one-on-one interaction with God. In Book One, we see the Lord beside us during times of trouble. Book Two (Ps 42–72) focuses on God as the mighty Judge and King. He is the executor of justice on all nations, and the rescuer of those who delight in Him. In Book Two, we see the Lord going before us to execute justice on His enemies. Book Three (Ps 73–89) is mostly written by the sons of Asaph, a family devoted to leading the people in worship to God in His temple (1 Ch 25:1). This book focuses on God’s relationship with the whole nation of Israel, not just the psalmist. It emphasizes God’s faithfulness—a faithfulness that spans generations. In Book Three, we see the Lord around us, remaining faithful to His people through the generations. Book Four (Ps 90–106) directs our eyes to the Lord who rules over all the earth.

Several of these psalms begin with simply, “The Lord reigns,” or “Praise the Lord!” This part of Psalms shows the Lord above us, the kind and righteous God who deserves our worship and praise. And in Book Five (Ps 107–150), we are called to thank Him. He’s the Savior, deliverer, and God of all. In Book Five, we see the Lord among us, in His temple with his people. Theme verses in Psalms Psalm’s role in the Bible Psalms is the second book of poetry in the Bible. While the poetic books of Job , Ecclesiastes , and Song of Solomon read as whole pieces, Psalms is a collection of 150 small units in one book—somewhat like today’s hymnals. Which brings up an interesting point: Psalms is the only book of the Bible that isn’t given chapters. Most books of the Bible were divvied up by chapters around 1227 A.D., but Psalms is (mostly) divided according to the original documents.

Most of the psalms have titles designating their composers, and some even include a little historical backdrop (example: Ps 51). Since Psalms is naturally divided by poem, you don’t find a “Psalms chapter 23,” instead, you’ll just find “Psalm 23” or “the twenty-third Psalm.” Oh, and don’t let the psalm count fool you. Although there are 150 psalms, Psalms is not the longest book of the Bible—that’s Jeremiah . But here’s my favorite thing about Psalms: while most of the Law and Prophets deal with God’s messages to men, the Psalms give us examples of how we can respond to God. While every other book of the Bible is written to people, the Psalms are directed to God. They’re still inspired by God (2 Ti 3:16), but they feel incredibly human. Through the Psalms, we see how godly people spoke to a holy God in all kinds of circumstances.

Resources related to Psalms Song of Solomon (also a song) Get one Bible book summary each week in a free email course You can sign up to overviews like this one sent straight to your inbox each week. The email course will take you through every book of the Bible (one book per week) with contextual explanations, outlines, and illustrations. Just enter your email address below to get started. 1 Limburg, James. “Psalms, Book of.” Edited by David Noel Freedman. The Anchor Bible Dictionary, Volume 5 . New York: Doubleday, 1992. 2 Cundall, Arthur E. “Psalms, Book of.” Edited by Walter A. Elwell and Barry J. Beitzel. Baker Encyclopedia of the Bible, Volumes 1 and 2 . Grand Rapids, MI: Baker Book House, 1988. Jeffrey Kranz is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com . scripture scripture View all books of the Bible THE BOOK OF PSALMS The Hebrew Psalter numbers 150 songs.

The corresponding number in the Septuagint differs because of a different division of certain Psalms. Hence the numbering in the Greek Psalter (which was followed by the Latin Vulgate) is usually one digit behind the Hebrew. In the New American Bible the numbering of the verses follows the Hebrew numbering; many of the traditional English translations are often a verse number behind the Hebrew because they do not count the superscriptions as a verse. The superscriptions derive from pre-Christian Jewish tradition, and they contain technical terms, many of them apparently liturgical, which are no longer known to us. Seventy-three Psalms are attributed to David, but there is no sure way of dating any Psalm. Some are preexilic (before 587), and others are postexilic (after 539), but not as late as the Maccabean period (ca. 165).

The Psalms are the product of many individual collections (e.g., Songs of Ascents, Ps 120 – 134 ), which were eventually combined into the present work in which one can detect five “books,” because of the doxologies which occur at 41:14 ; 72:18 – 19 ; 89:53 ; 106:48 . Two important features of the Psalms deserve special notice. First, the majority were composed originally precisely for liturgical worship. This is shown by the frequent indication of liturgical leaders interacting with the community (e.g., Ps 118:1 – 4 ). Secondly, they follow certain distinct patterns or literary forms. Thus, the hymn is a song of praise, in which a community is urged joyfully to sing out the praise of God. Various reasons are given for this praise (often introduced by “for” or “because”): the divine work of creation and sustenance ( Ps 135:1 – 12 ; 136 ). Some of the hymns have received a more specific classification, based on content.

The “Songs of Zion” are so called because they exalt Zion, the city in which God dwells among the people ( Ps 47 ; 96 – 99 ). Characteristic of the songs of praise is the joyful summons to get involved in the activity; Ps 104 is an exception to this, although it remains universal in its thrust. Another type of Psalm is similar to the hymn: the thanksgiving Psalm. This too is a song of praise acknowledging the Lord as the rescuer of the psalmist from a desperate situation. Very often the psalmist will give a flashback, recounting the past distress, and the plea that was uttered ( Ps 30 ; 116 ). The setting for such prayers seems to have been the offering of a todah (a “praise” sacrifice) with friends in the Temple. There are more Psalms of lament than of any other type. They may be individual (e.g., Ps 3 – 7 ; 22 ) or communal (e.g., Ps 44 ). Although they usually begin with a cry for help, they develop in various ways.

The description of the distress is couched in the broad imagery typical of the Bible (one is in Sheol, the Pit, or is afflicted by enemies or wild beasts, etc.)—in such a way that one cannot pinpoint the exact nature of the psalmist’s plight. However, Ps 51 (cf. also Ps 130 ) seems to refer clearly to deliverance from sin. Several laments end on a note of certainty that the Lord has heard the prayer (cf. Ps 7 , but contrast Ps 88 ), and the Psalter has been characterized as a movement from lament to praise. If this is somewhat of an exaggeration, it serves at least to emphasize the frequent expressions of trust which characterize the lament. In some cases it would seem as if the theme of trust has been lifted out to form a literary type all its own; cf. Ps 23 , 62 , 91 . Among the communal laments can be counted Ps 74 and 79 . They complain to the Lord about some national disaster, and try to motivate God to intervene in favor of the suffering people.

Other Psalms are clearly classified on account of content, and they may be in themselves laments or Psalms of thanksgiving. Among the “royal” Psalms that deal directly with the currently reigning king, are Ps 20 , 21 , and 72 . Many of the royal Psalms were given a messianic interpretation by Christians. In Jewish tradition they were preserved, even after kingship had disappeared, because they were read in the light of the Davidic covenant reported in 2 Sm 7 . Certain Psalms are called wisdom Psalms because they seem to betray the influence of the concerns of the ages (cf. Ps 37 , 49 ), but there is no general agreement as to the number of these prayers. Somewhat related to the wisdom Psalms are the “torah” Psalms, in which the torah (instruction or law) of the Lord is glorified ( Ps 1 ; 19:8 – 14 ; 119 ). Ps 78 , 105 , 106 can be considered as “historical” Psalms.

Although the majority of the Psalms have a liturgical setting, there are certain prayers that may be termed “liturgies,” so clearly does their structure reflect a liturgical incident (e.g., Ps 15 , 24 ). It is obvious that not all of the Psalms can be pigeon-holed into neat classifications, but even a brief sketch of these types help us to catch the structure and spirit of the Psalms we read. It has been rightly said that the Psalms are “a school of prayer.” They not only provide us with models to follow, but inspire us to voice our own deepest feelings and aspirations. All the songs in the Bible [infographic] All the songs in the Bible [infographic] by Jeffrey Kranz | Jul 2, 2014 | Bible facts , Infographics | 6 comments The Bible isn’t a songbook, but did you know there are at least 185 songs in the Bible? Battles, coronations, funerals, cities being sacked, and seas splitting up—you can find songs in the Bible for all kinds of occasions.

Granted, 150 of these songs are in the book of Psalms , which actually is a songbook— written by a lot more people than just David . But you can find 35ish more songs, chants, dirges, and hymns scattered across the Old and New Testaments. (I say 37ish because some of those songs are very similar to Psalms, and other pieces of poetry may or may not have been sung.) I’ve pulled those non-Psalms together in one place for your reference. (With a little help from Logos Bible Software .) Your worship leader will probably give you a high five if you share this with them. =) We’ll kick things off with a few stats about the songs in the Bible, then examine each of the non-psalms one by one. And just in case you’re curious, you’re welcome to check out the piece I wrote on the different kinds of Psalms . Only 185? Well … You may read through these and notice a few songs missing: the Magnificat, Hannah’s prayer, etc. I left them out because I wanted to list the pieces that are explicitly called songs (or kinds of songs).

It may very well be that Samson sang his poem about the donkey’s jawbone in Judges 15:16 … With the jawbone of a donkey, Heaps upon heaps, With the jawbone of a donkey I have killed a thousand men. … but he also may have just put together a witty little poem with no music. This list just sticks with the pieces that are explicitly called songs, lamentations, and dirges—as well as poems that the Bible says people sing or chant. All the (non-Psalm) songs in the Bible, in order The song of Moses and Miriam (Exodus 15:1–18, 21) The first song in the Bible happens after one of its greatest miracles. God parts the Red Sea, allowing the children of Israel to cross on dry ground, escaping Pharaoh’s army. When the Egyptians pursue them, God shuts the sea over them, washing away chariots and horsemen. Then Moses leads the men in a song of praise to God, while Miriam leads the women in the chorus: Sing to the LORD, for He is highly exalted; The horse and his rider He has hurled into the sea.

The song of wells in the wilderness (Nu 21:17–18) As Israel wanders through the wilderness in the book of Numbers , they come to a place called Beer. “Beer” is Hebrew for “well,” and (surprise, surprise) there’s a big well there where the whole nation refills its water supply. It’s a pretty happy occasion, and the Israelites break into song: Spring up, O well! Sing to it! The well, which the leaders sank, Which the nobles of the people dug, With the scepter and with their staffs. Song of Moses and Joshua (Deuteronomy 31:19–22, 30, 32:1–43) Int he book of Deuteronomy , Moses recommissions the nation of Israel to love and obey the Lord when they enter the promised land. He lays down the law, appoints Joshua as the new leader, and makes the people swear their allegiance to their God. Then Moses sums it all up in a song, which he and Joshua teach to the people. It’s a covenant song of God’s faithfulness: He is the righteous Rock of Israel.

The song reminds Israel of the the Lord’s blessings, and warns them of the consequences of disobeying him. The Rock! His work is perfect, For all His ways are just; A God of faithfulness and without injustice, Righteous and upright is He. The Song of Deborah and Baruk (Jdg 5) Another victory song—and one of the oldest texts in the Bible. Deborah, a prophetess, leads a small Israeli militia against their Canaanite overlord’s well-armed forces. Her field officer Baruk meets the enemy commander, Sisera, on the battle field. Baruk wipes out Sisera’s forces, but Sisera escapes on foot. He doesn’t get too far. Sisera takes a nap in a local woman’s tent, and that woman nails his head to the ground. It’s super effective. With the battle won, Deborah and Baruk write a song of praise to God, rejoicing over God’s deliverance. They also sing about the battle heroes, and even wonder what it must be like to be Sisera’s mom. Thus let all Your enemies perish, O LORD; But let those who love Him be like the rising of the sun in its might.

Song of David’s victory (1 Sa 18:7) After young David kills Goliath, he and king Saul triumphantly return from the battle. The women of the cities are super excited about the victory, and they meet King Saul with musical instruments, dancing, and a new song: Saul has slain his thousands, And David his ten thousands. The song becomes a hit—even the Philistines, Israel’s enemies, know the tune (1 Sa 21:11). Saul is immediately jealous of David. This one little song drives a wedge between the two of them for the rest of Saul’s life. The song of the bow (2 Samuel 1:17–27) This is the first song of lament in the Bible. Thus far, we’ve seen songs about victory and covenant and wells, but this is the first of many sad songs. David writes the song of the bow when he learns that Saul and Jonathan have died in battle. It’s a sad day for David and the whole nation: Jonathan was David’s best friend, and Saul was the anointed king of Israel. So David chants a dirge for Saul and Jonathan.

It’s called the song of the bow, and David has the sons of Judah learn it. David may have named it in honor of Jonathan, who was a skilled archer (2 Sa 1:22). Your beauty, O Israel, is slain on your high places! How have the mighty fallen! David’s lament for Abner (2 Samuel 3:33–34) There’s a seven-year civil war between Judah and the rest of Israel after Saul dies. Judah names David their king, while the rest of the country serves Ish-bosheth, Saul’s son. However, Ish-bosheth ticks off his own general, a warrior named Abner. Abner defects to David, swearing to make him king of all Israel. David accepts Abner’s alliance, and it looks like the war will finally come to an end. There’s just one problem: Abner killed one of David’s men in an earlier battle, and now that man’s brother Joab wants revenge. So Joab pulls Abner aside at the city gate for a private chat—and murders Abner. David is appalled, and writes a funeral chant for Abner. Should Abner die as a fool dies?

Your hands were not bound, nor your feet put in fetters; As one falls before the wicked, you have fallen. Song of David’s deliverance (2 Samuel 22, Ps 18) Remember that song we looked at earlier: “Saul has slain his thousands, and David his ten thousands”? It really eats at Saul. The king realizes that the kingdom—his kingdom—will pass to David. So Saul spends a good deal of his reign hunting David down. Eventually, however, God delivers David from Saul—and the king pens a psalm of praise to his Savior. This song is actually recorded twice in the Bible: once in Second Samuel, and again in the book of Psalms ( Ps 18). The LORD is my rock and my fortress and my deliverer; My God, my rock, in whom I take refuge, My shield and the horn of my salvation, my stronghold and my refuge; My savior, You save me from violence. Asaph’s psalm of praise (1 Ch 16:7, Ps 105) When David commissions the temple’s construction, he ordains the house of Asaph to be the family of worship leaders.

Asaph and his sons hold to their duties for hundreds of years. In fact, his family wrote 12 of the pieces in the book of Psalms . This is the one David had them sing when the temple was commissioned. Like David’s psalm of deliverance, this one show s up in both a book of history and the book of Psalms (Ps 105). Oh give thanks to the LORD, call upon His name; Make known His deeds among the peoples. Sing to Him, sing praises to Him; Speak of all His wonders. Asaph’s song for the temple’s completion (2 Chronicles 5:13) Here’s the shortest song in the Bible: just 10 words long in the original Hebrew. The temple construction is finished, and the ark of the covenant is brought to the holy of holies. The sons of Asaph praise the Lord, and God’s glory fills the temple. He indeed is good for His lovingkindness is everlasting. Jehoshaphat’s battle song (2 Ch 20:21) King Jehoshaphat is outnumbered by his enemies, so he pleads with God for help.

A man of the tribe of Levi brings Jehoshaphat a message from God: “Do not fear or be dismayed because of this great multitude, for the battle is not yours but God’s” (2 Ch 20:15). So when they go to battle the next day, they put on the front lines not soldiers, but singers. And the singers cry out: Give thanks to the LORD, for His lovingkindness is everlasting. The Lord ambushes Jehoshaphat’s enemies, and saves his people once again. The Song of Songs Solomon wrote 1,005 songs(1 Ki 4:32), but one of them stands high above the rest. We know it as the Song of Solomon . The Bible calls it the “Song of Songs,” the greatest of all songs . It’s an epic love song between a man, a woman, a wedding, and a wedding night. We’re not sure if it was originally written as just one song or if it’s an anthology of smaller love songs that Solomon string together. I am my beloved’s, And his desire is for me. The five Lamentations (La 1–5) The Bible has three songbooks, documents made up entirely of lyrics.

The first (and largest) is Psalms. The second is Song of Solomon. The third is Lamentations. Unlike Psalms and Song of Solomon, Lamentations never claims to be a songbook. However, when the book was translated into Greek (the Septuagint), it was called a book of dirges. This book mourns Jerusalem after she falls to the Babylonians. Each of the five chapters is a new poem—four are acrostics using the Hebrew alphabet. How lonely sits the city That was full of people! She has become like a widow Who was once great among the nations! She who was a princess among the provinces Has become a forced laborer! Isaiah’s vineyard song (Is 5:1–2) The prophet Isaiah was tasked with preaching both judgment and comfort to the people of Israel. One of his messages uses a song as a parable. My well-beloved had a vineyard on a fertile hill. He dug it all around, removed its stones, And planted it with the choicest vine.

And He built a tower in the middle of it And also hewed out a wine vat in it; Then He expected it to produce good grapes, But it produced only worthless ones. It’s a metaphor: the Lord is the one who built Israel, just as a man builds a vineyard. And instead of following the ways of God, Israel killed the innocents and perverted justice (Is 5:7). Song of the harlot (Isaiah 23:15) I bet you weren’t expecting this one to be in the Bible—I wasn’t! Isaiah is prophesying that the nearby land of Tyre will be forgotten and desolate for 70 years. The Babylonians will plunder her, and her harbors and fortresses will be ruined. but after that time, Tyre will engage in trade again, like an old harlot trying to be remembered by her suitors. Take your harp, walk about the city, O forgotten harlot; Pluck the strings skillfully, sing many songs, That you may be remembered. Song of Judah’s protection (Is 26:1–6) Isaiah’s songs aren’t all sad ones.

The prophet says that there will come a time when the Lord will once again protect Judah from her foes. In that day, the people will sing of how God shields and sustains her cities. We have a strong city; He sets up walls and ramparts for security. Lament for the princes of Israel (Ezek 19:1–14) Ezekiel mourns Israel’s captivity—the lion-like nation has been hunted, captured, and dragged away. They put him in a cage with hooks And brought him to the king of Babylon; They brought him in hunting nets So that his voice would be heard no more On the mountains of Israel. The international lament for Tyre (Ezek 26:17–18) A good deal of the book of Ezekiel concerns God’s judgment on the Ancient Near East nations. One city that will fall to the Babylonians is Tyre, a rich city for sailors and traders. When the trading city of Tyre is sacked, Ezekiel predicts that the princes of the world will sing a song of lamentation for the fallen city.

How you have perished, O inhabited one, From the seas, O renowned city, Which was mighty on the sea, She and her inhabitants, Now the coastlands will tremble On the day of your fall; Yes, the coastlands which are by the sea Will be terrified at your passing. Ezekiel’s lament over Tyre (Ezek 27) The Lord tells Ezekiel to take up another dirge for Tyre, one which describes her downfall more thoroughly. Your wealth, your wares, your merchandise, Your sailors and your pilots, Your repairers of seams, your dealers in merchandise And all your men of war who are in you, With all your company that is in your midst, Will fall into the heart of the seas On the day of your overthrow. Sailor’s lament for Tyre (Ezek 27:32–36) This one’s a song within a song. While Ezekiel’s making his own lament for the city of Tyre, he says that the sailors and captains of the sea will sing their own song about their fallen city. Who is like Tyre, Like her who is silent in the midst of the sea?

Ezekiel’s second lamentation over the king of Tyre (Ezek 28:12–19) Ezekiel isn’t done with his sad news for Tyre—God has him take up yet another lamentation for the king. The lyrics have given rise to a few different interpretations. Some read this song as a judgment on the human ruler of Tyre. Others see this as the story of Satan’s fall from grace, since Ezekiel describes the king as “an anointing cherub who covers” who was “in Eden, the garden of God.” Of course, it could refer to both. Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, That they may see you. Ezekiel’s lament for Pharaoh (Ezek 32:2) Tyre finally gets a break, but only because God’s also bringing judgment to the land of Egypt. The Lord tells Ezekiel to take up a lamentation song over Pharaoh, too.

You compared yourself to a young lion of the nations, Yet you are like the monster in the seas; And you burst forth in your rivers And muddied the waters with your feet And fouled their rivers. Amos’ dirge for the house of Israel (Am 5:2) The Lord has a message for the Northern Kingdom of Israel, so he sends them a shepherd named Amos . The Lord roars forth his message of justice: Israel must pay for the way they’ve mistreated the poor in the land. The message is a harsh one, and the shepherd Amos sings a dirge over Israel. She has fallen, she will not rise again— The virgin Israel. She lies neglected on her land; There is none to raise her up. Habakkuk’s song (Hab 3) The book of Habakkuk is only three chapters long. In the first two chapters, God and the prophet Habakkuk go back and forth about how God will deal with the violence and injustice in the land of Judah.

It goes something like this: Habakkuk: “How long, O Lord, before you put a stop to my people’s wickedness?” God: “Don’t worry: I’m bringing the Babylonians against Jerusalem.” Habakkuk: “Really? Those guys are even worse than we are!” God: “And their judgment will be harsher than yours.” Then Habakkuk writes the last song of the Old Testament: a psalm that praises God and begs for his compassion. LORD, I have heard the report about You and I fear. O LORD, revive Your work in the midst of the years, In the midst of the years make it known; In wrath remember mercy. Worthy is the Lamb! (Revelation 5:9–10) In the book of Revelation , John records a scene in God’s heavenly throne room. There’s a book bound shut by seven seals, and no one is worthy to open it. Until a Lamb appears. The Lamb represents Jesus throughout the book of Revelation, and he is able to open the book. The others in the throne room bow down before the Lamb, taking up their harps to sing a new song.

Worthy are You to take the book and to break its seals; For You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; And they will reign upon the earth. The last song of Moses and the Lamb (Revelation 15:3) Remember the first song of Moses—the one he sang after crossing the Red Sea? The last song in the Bible is like it. Toward the end of the book of Revelation, John sees the Christians who are victorious over the beast. They sing a new song of Moses, one with different words, but a similar message: God has conquered the enemy, and he deserves praise. Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! Who will not fear, O Lord, and glorify Your name? For You alone are holy; For all the nations will come and worship before you, For your righteous acts have been revealed.

Other songs the Bible mentions In addition to all these, the Bible alludes to more songs without including the lyrics: Solomon wrote 1,005 songs (1 Ki 4:32). The Bible doesn’t record them all, but we know which one Solomon thought was best: the Song of all Songs (Sol 1:1). When king Hezekiah repairs the temple, the trumpeters kick off a song to the Lord (2 Ch 29:27). Jeremiah writes a dirge for the fallen king Josiah, but this may be one of the chapters in Lamentations (2 Ch 35:25). Some of the Levites who return from exile in Babylon are specifically responsible for songs of thanksgiving (Ne 12:8). Jesus and the apostles sing a hymn in the upper room after Christ’s last supper (Mt 26:30). Paul and Silas sing a hymn when they’re in prison—before God breaks them out (Ac 16:25).

The 144,000 redeemed witnesses in John’s revelation sing a song before the throne of God, the living creatures, and the elders—a song only the 144,000 know (Re 14:3). I write Bible-study material and tips like this all the time, and I’d love to keep you in the loop. How about joining my email newsletter so I can send these goodies straight to your inbox? Overview Bible News

Question: How many psalms are there in the Bible?
Answer: 150